Two Worlds


Two Worlds

There are only two worlds now: the Included and the Excluded; and there are only two kinds of people: those who care about it, and those who don’t.

The Included World hastens to fortify its walls, gunmen, and accountants enclosing its select archipelago of oases defining its territory of secure consuming obliviousness, against the straining pressure of the rising flood from bursting Exclusion, compressed against its own outflow by Inclusion’s higher thicker dams holding back that impoundment of anguish swelling with frigid impoverishment and churning into boiling panicked stampedes toward the fabled cervixes of Inclusion, like turbulent torrents of delirious sperm racing up narrow clogged fallopian tubes, hurling themselves toward feverish beatific visions of higher bountiful fruition, while all around everywhere those exhausted in body, mind and spirit by the blind rush for survival fall out unseen to stagnate in the worlds’ gutters littered with the failures of luck and the refuse of compassionless inattention, to wither in the open, waste away in the dark, and be picked off by soulless scavengers.

Beyond the age of three, unless they thereafter ferociously resist the dissolution of their personal integrity by the ambient mass psychosis, the potentially Included increasing devolve into zombies absorbed into generic personal fogs of indoctrinated illusions roboticizing them to mesh into enslaving gear trains of unconscious commercialized self-absorption as redundant units in the anthill pyramids of petty-minded potentates contending for greater leadership in Inclusion’s assault on the future. The waste heat of Included thoughtless excess rains down a desiccating coldness of heart onto the Excluded whose wellsprings of vitality are parasitically sucked out by remote greed, inundating the castaways with a desolation of uncaring, and garrotting them by the concentration of their bombarded fecundity.

Day after day the buoyant Included step with practiced ignorance over the unnoticed corpses of expired Excluded, fallen in their parallel isolation from within the descending crowd, across the pathways of Inclusion’s unrelenting drives of politicked ascendancy toward higher rungs of privilege and prestige, toward ampler harvests of enriching sales, toward wider presences of blaring advertisement in the electronic fields of automated rent-seeking, and toward grander delusions of self-worth measured by volumes of automated vapid exaltation, and looted cash.

In time the violent dams erected by Inclusion will collapse like the ice dams of the Pleistocene, with ensuing floods scouring to scablands the now plump islands of contentment, homogenizing the muddy sea of humanity. When? How? Who knows? But Nature eventually balances opposing forces, levels steep-sided heights, and equates differences in the time-unravelling chaos of entropy. The personal you, and all of your stuff, will be carried off by time’s unceasing undercurrent of dissipation. All your scheming and all your dreaming will be dissolved away, like everyone else’s, and the only fleeting remnant of any real worth you as a conscious organism may have had will be the fading memories in succeeding generations of if you had cared and how you had shared. Be happy, this is good, it means we each can know how to live enlightened and then come to die with an honest self-respect free of regrets.

Indifferent Nature dictates the Two Worlds must merge into One, but by the whimsical randomness of evolution our human species has uniquely been granted the limited power of deciding, soon, if that future One will be alive for all, or dead for us. Be happy, this is good, it means we can collectively know how to live as a socially enlightened species in harmony with all life, and with honest self-respect free of regrets — if we chose to.


Climate Crisis, Elite Panic, and Mass Exclusion

John Davis’s interesting article in Counterpunch,

Are We Moderns Or Terrestrials?
7 February 2019

Describes the idea of “social triage” practiced by a global wealth elite, to exclude the mass of Earth’s people from the finite natural bounty our planet can supply to humanity; this drive being accelerated by the obvious threats of the accelerating Climate Crisis. Davis writes:

In [the book] Down to Earth: Politics in the New Climatic Regime, 2018, Bruno Latour, the French philosopher and sociologist, writes, “To the migrants from outside who have to cross borders and leave their countries at the price of immense tragedies, we must, from now on, add the migrants from inside who, while remaining in place, are experiencing the drama of seeing themselves left behind by their own countries”.

Davis’s article reminds me of earlier sallies on this topic.

The most prescient, to my mind, was Tony Judt’s essay The Social Question Redivivus, which appeared in the journal Foreign Affairs in 1997 (and is still behind a paywall) and was reprinted as the last selection in Judt’s book Reappraisals, Reflections On The Forgotten Twentieth Century (Penguin Books, 2008). Except for the mention of Climate Change, Judt’s 1997 article laid out a very detailed exposition of the same form of triage as Davis (and Latour) now describe 22 years later.

I wrote a short gloss on Judt’s books and this topic in particular as

Tony Just, Edward Snowden, And “The Excluded”
1 July 2013

Also, on the idea of triage being practiced by the global wealth elite to separate “the excluded” from the finite bounty of the Earth, a very similar idea formed the core of Joseph Heller’s 1994 novel Closing Time (Simon and Schuster, 1994), which is both a reminiscence of their youth by WWII generation Brooklyn NY Jews, and a scathing satire of late 20th century American political attitudes. In the novel, a nitwit President of the U.S. plays a video game called Triage, which is actually a command console connected to an underground technological complex (based on the Reagan Administration idea of an underground mobile MX missile complex) for secretly controlling the day-to-day process of manipulating both selected individuals and the population as a whole, and ultimately of mass exclusion by nuclear war.

Davis notes that the basic practice by wealth elites of working hard to exclude the mass of people from prosperity, and to enslave them, is ancient. His (and Latour’s) point is that climate change is adding pressure to that elite drive for mass immiseration.

The implication of the above is that some form of serious and vigorous populist movement that successfully addresses climate change despite elite opposition (combining geo-technical strategies of direct mitigation, individual and societal adaptation, and — obviously — economic justice, a.k.a. “socialism”) is necessary for an organized human survival with decency.

We all know the problem. Our challenge (which may be tragically beyond us) is to triumph over the Climate Crisis and the elite selfishness driving it.


Facing Greta’s Challenge


Facing Greta’s Challenge

On Thursday, 13 December 2018, Greta Thunberg, a 15-year-old climate activist from Sweden, addressed the U.N. Plenary Session at Katowice, Poland, to condemn global inaction in the face of the climate change crisis. ( Her address of under 4 minutes was a diamond of unadorned clarity, a challenge to all adults worldwide. In an 11 minute address earlier this year, Greta described her own evolution as a climate change activist while still a child, from: learning about the crisis, to spurring herself into solo public advocacy, and now forcefully challenging national and international politicians to act immediately in response. ( Greta’s withering criticism of her elders is fully justified because no real action in response to climate change has occurred during the last quarter century, and since Severn Cullis-Suzuki, then 12, issued the exact same critical challenge to the world’s adults, over the course of 6 sparkling minutes, at the Rio de Janeiro summit on climate change in 1992. (

We all know what effective action means: an immediate disavowal of capitalism, militarism and imperialism, and the obscene wealth inequities they protect and are motivated by; and the redirection of the human energies, financial treasures and political powers wasted as tribute for the preservation of global rule by the elites of those wealth pyramids, to instead propel a vigorous and unlimited global program of climate change action based on economic equity and climate justice. Basically, Green World Socialism without end (or, till the end).

The only barriers to achieving this social and political transformation of the world are purely mental, not physical: the reluctance in less than perhaps 800 million minds (10.43% of humanity) to relinquish extracting unnecessary and excessive wealth and luxury from the operations of socio-political and economic systems that impoverish, exploit, injure and kill people in the disadvantaged 90% of humanity. What is lacking is a species-wide solidarity among homo sapiens. How do we gain that?

Solidarity arises out of a homogeneity of misery. A steep grading of affluence, along with a media-indoctrinated consensus for devotion to anxiety, acquisition and up-class envy, assures against any outbreak of solidarity. When there can be no thought for the world until the wanted “needs” of me and mine have first been met, we have a societal atomization assuring against any disruption, by enmeshing social solidarity, of our parallel isolated preoccupations. Societal inertia is condensed from the individually encapsulated and blunted awarenesses of people immersed in a regime of economic disparity. Transformative social evolution is simply the fluid mixing of a commonality of experience in the struggle for life within a leveled and even disorganized population.

To meet a species-wide challenge to survival, like climate change, we must first develop a species-wide solidarity. And, our history suggests that for that to happen we must first suffer a leveling catastrophe so the survivors and their successors can marinate in an equality of want for a sufficiently long time until it ferments into tangles of solidarity that eventually connect all human thought. This is how democratic socialism and social democracy emerged in Western Europe after World War II.

Our dread today is that we don’t want to suffer such a leveling catastrophe because it would be a devastatingly painful, tediously drawn out tragedy, and a holocaust undeserved by multitudes of its innocent victims, regardless of how just a retribution it would be against our criminal elite who brought us to this extremity; and we don’t want to suffer through such a catastrophe because the survivors of that purge (maybe you and me?) would have no idea how long they would have to scratch and shift largely alone and unprotected in the pitiless rubble of human society’s destroyed past before mind, spirit and moral character revived and interconnected into a new socially uplifting solidarity. But, that uplift might never occur, and the destruction that begs for it could be terminal. So, how do we break through the paralyzing dread and proceed expeditiously anyway?

We can’t wait for hope; hope follows action. Action must engage without relying on hope because for all we know the geophysical situation may be hopeless, and the social benefits of action would be widespread and immediate regardless of the duration and ultimate outcome of our efforts. Concerns over the financial costs of those efforts are irrelevant because only the social value gained matters. Waiting for some reassuring hope, telegraphed back into the present from the uncertain future, guaranteeing that our careening societal inertia can be finessed with minimal change to its governing prejudices and inequities, so it can then swerve around the geophysical wall our fossil-fueled fate is raising along the entire line of our horizon, is a blind and cowardly stupidity unworthy of our intellectual capabilities.

Some, including me, have wished for a mass popular awakening that erupts into a socialist revolution that then engenders a socially transformative climate change response. Such a response would surge toward the goal of achieving a self-sustaining balance between universal human aspirations and needs, with the enduring processes of Nature that support All-Life. Short of such a miraculous mass satori, I see little prospect of anything beyond a trail of excuses ejected behind our obviously inevitable surprising collision with fate’s wall.

In the absence of a species-wide solidarity, we are left with the prospect of class, race and intergenerational wars erupting out of the struggles for survival during the accelerating calamities of advanced climate change. The young and the striving workers, whose futures and economic viability are being robbed, will be driven by a righteous anger and the courage of those with nothing to lose to rebel and make war against the parasitic fossil-fueled regimes destroying them. Such wars would be heartbreakingly bloody for the rebels against capitalism because of the monopoly on highly technological violence held by the entrenched capitalist powers, a machinery of violence which would be used mercilessly against the much larger impoverished populations in rebellion. It would be like the Vietnam War, perhaps multiply and perhaps globally. Why do I think such gloomy thoughts? Because I have not yet found a major counterexample to the observation by Frederick Douglass (1818-1895) that:

“Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows, or both. The limits of tyrants are prescribed by the endurance of those whom they oppress.”

Gaining the 13th Amendment to the U.S. Constitution (the abolition of slavery, exclusive of prison labor) required the bloodletting of the American Civil War (1861-1865). The liberation of so many countries from dictatorial regimes and from colonial exploitation by foreign powers over the last two centuries required tsunamis of blood and long periods of societal torture of the oppressed. And, what of the Yemenis, Palestinians and the Uyghurs, among others today? It seems that Douglass’s dictum will remain a tragic tautology for humanity for some time.

If the capitalist establishment remains intransigent in its embrace of fossil-fueled inequity and acquisitiveness then any determined uprising against it, motivated by both a thirst for socio-economic justice and the mounting of an all-encompassing response to advancing climate change, has the potential to expand into a conflict that could itself collapse civilization in advance of the geophysical termination of planetary habitability for us.

An anti-capitalist and climate change motivated revolution that did triumph after sustaining massive losses over a long war would undoubtedly be morally coarsened by the experience, and their postwar socialist regime might not be as generous and utopian as we could wish for. But none of this need be so. As Greta and Severn have said, we could all just decide to agree and bypass all the “blood, toil, tears and sweat” of resisting, and get the job done.

So, I don’t bother being critical of the many types of advocacy for climate change action that are being tried today, from the confrontational consciousness-raising theatrics of Extinction Rebellion and the Sunrise Movement, to Alexandria Ocasio-Cortez’s political proposal of a Green New Deal, to the articles, books, speeches, sermons and rants by many people, from distinguished to unknown. It’s all good if it tickles our species to wake up, unite, discipline its greedy capitalists and take control of its destiny. However, all these efforts combined have yet to induce government action, so it is obvious that a great deal more “motivation” has to be found or manufactured to spur governments to act now.

The time for our somnambulant capitalist bullshit and our hypocritical navel-gazing narcissism is over. Greta is right to kick us “adults” in the ass. We need to wake up, stop making excuses, unite, and get moving. Act now!


The Inner Dimensions of Socialist Revolution


The Inner Dimensions of Socialist Revolution

The social revolution has to precede the political revolution. Personal self-realization has to precede the social revolution.

Achieving social change in America through political change – legislatively – as for example with the Civil Rights legislation of 1964 to 1968, is too slow a process today for overturning American capitalism to American socialism in time to effectively respond to climate change and global environmental degradation, by shifting American civilian energy production from fossil and nuclear fuels to solar, wind and geothermal sources, and ocean-wave-and-tidal and river hydroelectric sources, accompanied by a wide spectrum of energy conservation strategies and materials recycling and reprocessing methods, instead of indiscriminate and polluting waste disposal.

In fact, the political path to social change may be completely plugged shut today, with the fanatical obstructionism by capital interests who collectively own America’s two major political parties, and whose various outmoded environmentally catastrophic schemes of wealth generation are fossilized in place within an overarching 19th century paradigm of CO2-producing industrialization and labor exploitation, directed by frantic casino-style banking and financial speculation.

So, the timely development of a popular, scientific and effective national response to counteract the global geophysical crisis we call “climate change” must occur outside the arcane political machinery of our money-corrupted representative democracy. Basically, “the people” would have to independently develop a sense of national solidarity, overcoming all regionalisms and bigotries, and independently get organized to shift the ways they live and the ways they earn their keep, from a reliance on “black” versus “green” energy, and from a reliance on adversarial-capitalist economics versus cooperative-socialist economics. Given such a social revolution, it would then be possible to mount a massive campaign to counter climate change.

But, is such a social revolution possible? Can a majority of the national population actually free itself from the many shackles, control methods and seductions of corporate capitalism, by willfully bonding into one massive mutually tolerant and mutually helping cooperative, independent of the existing government: into a self-directed revolutionary socialism? This would require an incredible unanimity of vision and an amazing degree of commitment and discipline among hundreds of millions of people, to independently coalesce into a self-sustaining socialized mass able to overcome the opposition of the intransigent corporate capitalist establishment.

Any clear-thinking person will see that the idea of a spontaneous eruption of popular revolutionary socialism that independently counteracts climate change is impossible, and by chained logic such a clear-thinking person will also realize that we humans will never counteract climate change but instead will be plowed under by it, like the terrain downhill from an advancing glacier, because we are so inattentively self-absorbed and fatally wedded to the preservation of our inequitable and dysfunctional capitalism.

So, is the most intelligent tack then to stop agonizing over climate change and give up wasting time and energy in doomed attempts to put off the geophysical inevitable? Should we all just become Trumps and luxuriate carefree in capitalist mud-wallows for as long as they are available? Why bother trying to change the unchangeable?, sacrificing the good times of today for a restrictive future that will never occur anyway? Why not just keep grabbing for the money and enjoy doing that like we always have?

My answer is: half a loaf is better than none. Even if climate change is an implacable civilization-ending geophysical tsunami, I think we all would have a relatively better collective life for the duration of our species if we could develop even a scattering of minor uncoordinated popular socialist initiatives – anti-capitalist and anti-militarist – that directly confront specific aspects of the multi-faceted colossus of climate change and its social disruptions. These initiatives would include the election into public office of ecological-socialist candidates, like today’s young, enthusiastic Democratic Socialists of America (DSA), even if in small numbers. Why? Because any political efforts by eco-socialist officeholders that reach the public as actionable realities will benefit some fraction of the population, since such efforts would either ameliorate, blunt or end specific sociopathologies of our pure id capitalism.

Why give in to despair, dejection and acquiescence to a capitalist climapocalypse? Why not actualize through our own individual living presences the attitudes and one-to-one human connections that inject intelligent compassion and fulfilling artistry into the society around us, and in that way we become focal points of the socialist revolution we can imagine? How do you think a politically successful socialist revolution could be formed in the first place, if not by the weaving together of masses of one-to-one personal relationships of such self-realized individuals into a vast societal network?

Ultimately, it is not about “being saved” by external agents, like “good politicians” and “good laws” and “good governments,” from victimization by looming climate change disasters; it is about transcending who we are as merely passive fearfully insular consumers, and realizing that we are each, literally, individual expressions of the cosmos, and then operating out of that realization with a self-directed living-out of our socialist visions. Such living is the best that we humans can do, both individually and as socialized clusters, regardless of whether we are eventually plowed under by climapocalypse, or completely overcome it.

As an individual biological organism, you incorporate the formation of the cosmos within you as the subatomic particles, which first erupted out of the Big Bang, that are within the atoms of your materiality. Those atoms are almost entirely empty space, their nuclei (which are clusters of protons and neutrons) occupy only between 10^-14 to 10^-12 of the volume of the atom; that is to say 1 part in a hundred trillion, to 1 part in a trillion of the otherwise empty volume of the atom. The extent of that atomic space is defined by the electrical fields that transmit the forces connecting the nucleus to the point particle electrons flickering (“orbiting”) about it. These atoms are in turn clustered in simple molecules, like water (H2O), oxygen (O2), nitrogen (N2) and glucose (C6H12O6), and in massive and complex molecules like DNA. But even so, our personal matter is made of pinpoints of atomic grit suspended in empty space and meshed together by forces communicated across electrical links called chemical bonds. When you press your palm on a tabletop and feel the firm resistance of that structure, you are actually experiencing a force of electrical repulsion between the electro-chemical integrity of the mostly empty space tabletop, and the electro-chemical integrity of the mostly empty space you! Imagine such an atomic-molecular “net of gems” – as the ancient Buddhists called “the interdependence of all things” – as a metaphor for the revolutionary socialist net-of-gems network we would like to weave ourselves into, and to have a transformative effect on our political economy.

The “chemical bonds” of our wished-for socialist revolution are the one-to-one personal connections we “atoms” of that network fling out like spider silk to weave our self-realized selves into that net of gems. What matters is the sympathy of vision, and the moral character and personal integrity of the people we seek connection with. What does not matter are superficial attributes like their ethnicity, their physical characteristics, their birth language, their “style,” their default and unthinking microscopically sectarian political alignments (please!, forget about these uselessly trivial distractions!).

A friend of mine is a Vietnam War veteran who survived over sixty-four artillery barrages while trapped on a hilltop during the First Battle of Khe Sanh. He crystalized the essential idea here this way: “There are some people you want in your foxhole, and some you don’t.” My goal is to be “foxhole worthy” for people like him, and I judge others by the same criterion. At that high metaphysical level of socialist vision, we are synchronized; at the mundane street level of routine personal interaction, we give each other spontaneous rides when our cars unexpectedly break down on the road and we call for help, and when either of our cars are in the shop and we need to make a doctor’s appointment. We also share lunch breaks and stories. If and when it comes to serious action – foxhole time – we know we can count on each other. There are other men and women I share a similar connection with, people who are aware of the realities of our times, and have a compassionate intelligence about the direction of their lives, which goes beyond the effort to physically and economically sustain themselves, to also inject some goodness and humane connection – socialism – into the public sphere they are immersed in. It is with such people that I am associated with – “socialized” – in voting for our “progressive candidates,” and advocating – each in our own way – for an anti-capitalist and anti-militarist social transformation; and it is with such people that I can imagine being next to during any sudden eruption of a volcanic socialist revolution.

The Trumpians and their ilk are empty people. They need all that money, glittery stuff and power, to encrust their lonely hollowness with, so as to give them the illusion of actually being somebody and having actually accomplished something with their profiteering, exploitation and hoarding. But, sadly, they are human failures: they either deny or have no realization of their fundamental reality as expressions of Nature, nor of their potential for experiencing true fulfillment as individuals consciously interconnected in a humane socialist net-of-gems.

Don’t get distracted from the fundamentals by trivial details. Everything you need to know about self-realization – the atomic cores of our socialist revolution – was set down in the Upanishads, 2800 years ago. Everything you need to know about self-directed living, whether for meshing amicably with society or slicing through it for just cause – the electro-chemical bonds of integrity, and the forces of material opposition for our socialist revolution – was set down in the Bhagavad Gita, 2300 years ago. Everything you need to know about politics at the street level of pure, hard materialism – the movement-wide actions of our desired socialist revolution in opposition to dictatorial and enslaving moneyed power – was set down by Thucydides 2400 years ago. Everything written since is at best a gloss on the fundamentals already given, encrusted with elaborations on details about the cultures and times those later writings came out of; or they are at worst a complete diversion into varieties of ignorance, whether presented as texts of religious revelation, or advances of political theory. Read the originals and see for yourself.

In summary: each human being is something Nature is doing; realize and celebrate this, and from such realization free your mind from passivating confinement by corporate capitalist infotainment, herding by fear, and want-inducing indoctrination; from that personal mental liberation, direct yourself toward perfecting your character and achieving your full human potential (an endless endeavor); from such self-focused mental independence and moral drive, exercise the bravery of tolerance by seeking to make connections with other people of similar vision and moral drive; and then from your network of such personal connections try to weave yourself into a grander socialist net-of-gems that may in time capture and transform the nation, and perhaps even someday the world.


Transcending Climate Change


Transcending Climate Change

CLIMATE CHANGE / ENERGY TRANSFORMATION is a great challenge for us all. Approached with gusto, solidarity and creativity, it could be an exhilarating rebirth of everything and everyone we know – we can create Paradise if we choose to. If, instead, we shrink from this challenge, in denial, fear, timidly, submissiveness, without any spirit or confidence, then, yes, this formidable Earth-changing realty could drift into a long, enveloping, tedious, glacially-paced catastrophe for us, leading – who knows when – to our unglamorous individually unnoticed and lonely demise.

You have to realize that whether or when we “go extinct” is really beyond our control at any time; that rests in the hands of the greater geophysical, cosmic and chaotic power of Nature (which on Earth is certainly being prodded annoyingly by our puny yet persistent and mindless thermodynamic wastefulness). But, how we live as a species, and how we collectively express our awareness – and appreciation – of being alive, of being conscious, of being a human society: that is something we have complete control over for however long our species is graced with life.

So, really, the challenge is far beyond just finding exclusive escape routes from our deteriorating here-and-now to some minimally bearable new climatic future, for classes of today’s people who are favored by luck and wealth, and are anxious to gain comfortable personal salvations without having to undergo personal change. The actual challenge is to achieve our full human potential – individually and as a species – to transcend who we are today so as to make the rest of our indeterminate collective existence worthy of our finest enduring aspirations.


The Changing American Population, 1610-2010

The population of English colonists on the eastern shores of what would eventually become the United States of America numbered 350 in 1610. Their descendants, along with those of the subsequent imported Black slaves, many immigrants (legal and illegal), and later remnants of the Native American population whose ancestors had populated this continent since as early as 14,000 years ago, reached a cumulative population of 308,745,538 individuals in 2010, within the political boundaries of the U.S.A.

This essay is a very general and simplified overview of how the population within the territory of the United States has grown over the 400 years between 1610 and 2010. While there is a very wide spectrum of “races” and ethnicities in the U.S.A., this essay will focus on only three groups: White people, Black people and Latino (a.k.a. Hispanic) people. Both White and Black people are thought of as two racial groups; while Hispanic people have Spanish as their original language, and their cultures are based on it, and they can be of any race: White, Black, Red, Yellow, and any mix of these. The summation of the White, Black and Hispanic populations in the U.S. makes up nearly the total US population. Asian and Pacific Islander people make up only 4.9% of the US population (in 2010); and American Indian, Eskimo and Aleut people make up only 0.9% of the US population (in 2010).

An aside on “races”: Based on genetics there is only one race of humans, but the concept of human races — popularly treated as species! — based on skin color, facial and physiological features, is still too widespread and embedded in popular culture to be dispensed with here. Also, race is tabulated in U.S. Census data, upon which this essay is based.

What I am interested to learn is if I can understand the politics of a period from the demographics of that time.

I have made a few simple charts of the racial and ethnic population fractions in the United States for Whites, Blacks and Latinos, based on historical census data spanning the years 1610 to 2010 (

The first pair of charts (quantitatively identical, just with different data-set color schemes, for ease of viewing) show fractional populations as percents of the total US population, from 1610 to 2010. The top curve is for White people, the longer lower curve is for Black people, and the shorter lower curve, which begins at 1850, is for Latino (Hispanic) people.

This census data is not perfect. The United States Census has enumerated Whites and Blacks since 1790. Asians and Native Americans have been enumerated since 1860, though all Native Americans were not enumerated until 1890. A category enumerated since 1950 is “some other race,” and a category enumerated since 2000 is “two or more races.” Hispanics have been enumerated since 1940, with the exceptions of 1950 and 1960, but some estimates for the Hispanic population were made for certain years before 1940 as well as for 1950 and 1960.

The recorded percentages over time of the US population made up of Asian and Pacific Islander people are: 0 for 1610-1850; under 1% for 1860-1970; 1.5% for 1980; 2.9% for 1990; 3.8% for 2000; 4.9% for 2010.

The number of Native Americans in 1492 within the territory of the present day United States probably numbered 5 million people. By 1900 this population had dwindled to 237,196 (its minimum). It grew subsequently, reaching 1,420,400 in 1980, and 2,932,248 in 2010.

The growth of the total US population — as recorded by the imperfect census data — is shown in this next pair of charts.

The first chart of this second pair of graphics is best for visualizing the grow of population above 5 million people, after 1800. The recorded population grew from 350 in 1610 to about 5 million in 1800. The second chart of this pair of graphics is a logarithmic (linear-log) representation of the data, and makes it possible to see the quantitative trend, especially prior to 1800.

Returning to the fractional population charts, notice the following features:


The fractional population of Whites dropped from 100% in 1610, to under 80% in 1770; with a corresponding rise in the fractional population of Blacks from 0% (a relatively small number in actuality) in 1610, to over 20% in 1770. In the Colonial America of 1770, 1 out of very 5 people was Black (remember, Native Americans were not counted). This (20%) is the maximum that the fractional population of Blacks ever achieved in American history (but of course, the absolute Black population has grown throughout US history). This growth in Black population was a result of the importation of enslaved Blacks from Africa. The total Colonial American population during this period grew from 350 to 2,148,076.


The fractional population of Whites rose from its local minimum of less than 80% in 1770, to almost 85% in 1850. The fractional Black population dropped from its local maximum of over 20% in 1770, to about 16% in 1850. A law banning the importation of slaves into the United States took effect in 1808, but slavery itself was not outlawed. Blacks were born into slavery if their parents were enslaved, and the absolute population of Blacks in the U.S. grew. This period of 1770 to 1850 corresponds to the Industrial Revolution, which was the transition to new manufacturing processes in the period from about 1760 to sometime between 1820 and 1840. This transition included going from hand production methods to machines, new chemical manufacturing and iron production processes, the increasing use of steam power, the development of machine tools and the rise of the factory system. Immigrants from Europe added to the White population in the U.S., for example Irish people seeking escape from their Great Famine of 1845 to 1852. The total American population during this period grew from 2,148,076 to 23,191,876.


The recorded (estimated) percentage of the US population made up of Hispanic people was under 0.8% between 1850 and 1900. In 1845, the United States annexed the “Republic of Texas” (Mexican territory occupied by “illegal immigrant” American slave owners seeking to expand the slave plantation system of the Southern U.S., westward). Mexico’s defeat in the subsequent Mexican-American War of 1846-1848, resulted in the loss of one-third of its territory to the U.S. That new US territory is the present day American states of Texas, New Mexico, Colorado, Arizona, Utah, Nevada and California.

The fractional population of Whites rose from nearly 85% in 1850, to about 87% in 1900; while the fractional population of Blacks dropped from about 16% in 1850, to about 13% in 1900. This half-century period encompassed the Civil War, the Indian Wars in the American West, and the Spanish-American War, when the United States became an overseas empire. The total American population during this period grew from 23,191,876 to 75,994,575.


Between 1900 and 1930, the fractional White population rose from 87% to 90%, while the fractional Black population dropped from 13% to under 10%. This thirty year span included the latter Gilded Age, World War I, the Roaring Twenties, and the Crash of 1929, which was the beginning of the Great Depression. The total American population during this period grew from 75,994,575 to 122,775,046.


The years 1930 to 1940 spanned most of the Great Depression (which actually occurred from 1929 to 1942), and are a local maximum of fractional White population (~90%), and a local minimum of fractional Black population (~9%). The fractional Hispanic population during 1930 to 1940 rose from about 1.3% to 1.5%. The total American population during this period grew from 122,775,046 to 131,669,275.


Between 1930 and 1950, the fractional White population remained at close to 90%, while the fractional Black population remained at close to 10%. This twenty year period included the Great Depression, World War II, and the brief Cold War period just after World War II and just prior to the outbreak of the Korean War in 1950. The fractional population of Hispanics rose from about 1.3% to 2.1% during 1930 to 1950. The total American population during this period grew from 122,775,046 to 150,697,361.


Between 1950 and 1970, the fractional White population dropped from its highest proportion since 1700 (about 90%) to nearly 88%. The fractional Black population rose from 10% to 11%; and the fractional Hispanic population grew at an accelerating pace — more than doubling — from 2.1% to over 4.4%. The rapid increase in US Latino population was a result of their higher fertility, and increased immigration from Mexico, Central and South America, and the Caribbean.

The people on the island of Puerto Rico, captured during the Spanish-American War of 1898, were given US citizenship in 1917, but not the right to vote in US national elections, nor were Puerto Rico’s elected representatives allowed to vote in the U.S. Congress (to this day). But, that extension of US citizenship for Puerto Rico came just in the nick of time for the Wilson Administration to draft men from Puerto Rico to fight (and presumably some die) in World War I, and similarly in the subsequent wars of the United States. Puerto Ricans who want to vote in US elections have to migrate to the US mainland and settle there, which many did during the 1940s and 1950s, primarily to seek better economic opportunities. The musical “West Side Story” is an artistic artifact inspired by this wave of immigration from Puerto Rico to the US mainland.

The twenty year span of 1950 to 1970 included: most of the postwar boom (occurring primarily from 1948 to 1971), which encompassed the last two years of the Truman Administration, and the Eisenhower, Kennedy and Johnson Administrations, and the first two years of the Nixon Administration, as well as the Vietnam War up through the time of the American invasion of Cambodia, ordered by the Nixon-Kissinger Administration. The total American population grew from 150,697,361 in 1950, to 203,210,158 in 1970.


The total American population grew from 203,210,158 in 1970, to 308,745,538 in 2010.

During the 40 years between 1970 and 2010, the fractional White population dropped significantly from 88% to 72%. The fractional Black population rose modestly from 11% to 12.6%; and the fractional Hispanic population zoomed from 4.4% to 16.3%. In the year 2000, the fractional Black and fractional Hispanic populations were essentially equal (12.3% and 12.5%, respectively), and subsequently the fractional Hispanic population became larger, and continued growing faster.

The rapid rise of the fractional Hispanic population subsequent to 1950, and especially since 1970, is responsible for the accelerating drop in the fractional White population (since the fractional Black population has changed little, and other fractional populations, as for Asians, are still relatively small).

The increase of the Hispanic population beyond that of the Black population after 2000, along with the corresponding drop in the fractional White population, has fueled the racial tensions expressed today as the Trump Administration: widespread Black resentment of Latinos (“Mexicans”), and the overt exercise of political power by White Supremacy: anti-immigrant and deportation policies against “illegal” Mexicans and people from Muslim-dominant countries, as well as voter suppression efforts aimed at Blacks and poorer Hispanics (many ethnically Mexican and Central American).

Trumpism is the combination of fear of demographic dilution — held by previously dominant racial-ethnic sub-populations; and of insatiably desperate exclusionary avarice seeking climax before our Pompeii-like climapocalyptic termination — held by the traditional, dominant and uppermost classes of American wealth.

Most of the undocumented (“illegal”) Central American immigrants to the United States were and are actually refugees from countries whose economies have been withered by US corporate vampirism backed by both direct and indirect US military interventions propping up corrupt and viciously cruel oligarchic client regimes. This predatory US imperialism “south of the border” stretches back to the Mexican-American War of 1846-1848, and includes many US Marine invasions and occupations prior to World War II, as famously condemned by General Smedley Butler (who was awarded several Medals of Honor for his heroism during such actions, in his earlier years when he commanded troops in them).

During World War II, President Franklin Roosevelt instituted the “Good Neighbor Policy,” which amounted to the U.S. being nice to Latin America and buying its export products at good prices for the producers (for example buying the entire Cuban sugar output during the war years), so as to induce the countries of the Caribbean and Central and South America to remain neutral in that war, instead of cashing in by provisioning Germany, and allowing its submarines to harbor safely in Latin American ports, and thus be able to hunt for Allied (i.e., American) war supply ships close to US shores.

After World War II, the Good Neighbor Policy disappeared and it was back to the Monroe Doctrine modus operandi. And, Central American peasants fleeing economic starvation and political murder would go north (to this day). A particularly bad period in this regard was during the Nicaraguan Revolution (1962-1990), and during the Reagan Administration (1981-1988), which massively, overtly and surreptitiously prosecuted its proxy Contra War in Nicaragua, in support of the remnant army and police forces of the Somoza dictatorship, which had been deposed by Nicaraguan socialists during 1978-1979.

The Reagan Administration also carried on similar proxy wars in Guatemala and El Salvador. The neofascist forces the Reagan Administration backed and supplied were responsible for many excessively cruel and massively bloody deeds, which many people — including me — considered genocidal. After 1990, the Central American wars tapered off, but the fundamental struggle — of a peasantry seeking political freedom, economic control of their lives, social justice, and physical security from arbitrary exploitation, torture and murder by the death squads and militarized police forces employed by corrupt oligarchic client regimes — still continues in some Central American countries.

And so, streams of impoverished displaced living victims of American profiteering in Central America go north, hoping to find their personal salvations in the United States. Those that make it (legally or illegally) add to the Latino Population Tsunami that is altering the demographic layering of the US population.

How will our changing demographics change our future politics? Good question.


Collage image “Xenophobia,” by Thomas Calderon, sent on 30 September 2018


ADDENDUM, 2 October 2018

TRUMPISM is the combination of fear of demographic dilution — held by previously dominant racial-ethnic sub-populations; and of insatiably desperate exclusionary avarice seeking climax before our Pompeii-like climapocalyptic termination — held by the traditional, dominant and uppermost classes of American wealth. Between 1970-2010 (census years) White population dropped 15.3% (from 87.7% to 72.4%, of which 8.7% was Hispanic), Black population rose 1.5% (from 11.1% to 12.6%) and Hispanic population nearly QUADRUPLED (from 4.4% to 16.3%).

The trends shown above are what fuel U.S. white supremacy, both in sentiment and in political action. The growth of the US Hispanic population is driven overwhelmingly by a higher fertility rate, not immigration. White people, worldwide, are the richest “racial” population, and they have the lowest fertility rate (more money, less kids). “Darker” and poorer populations have higher fertility rates. Trumpism (which includes anti-abortionism for white people too), the Israeli occupation of Palestine, and the former apartheid by and for white South Africa were/are wars against demographic dilution, perpetrated by the wealthy white low ‘fertiles’ (WWLFs) against poor dark high ‘fertiles’, (PDHFs). These “heart of whiteness” wars against demographic dilution are also wars for exclusionary capital hoarding (“race capitalism”). Also, these wars are the echoes of the white slave owner fears of the 17th through 19th centuries (over slave revolts), and the European imperialism of the 18th through 20th centuries (colonial wars). There is a lot of resistance among the world’s people to tolerate each other, and share the Earth (for doing so would tumble capitalism, authoritarianism, patriarchy and religion).